The Date of Kuntillet 'Ajrud: A Rejoinder

Singer-Avitz, Lily

doi:10.1179/204047809x439488

Cited by 3 publications

(2 citation statements)

References 15 publications

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“…However, the excavator Ze'ev Meshel dated the complex on the basis of the same 14 C data earlier, but according to an earlier classification of the pottery (before Lachish Stratum III) (Meshel 2012, 61). Given that the use of Lachish III began in the middle of the eighth century BCE, the building still existed at the beginning of the second half of the eighth century BCE (Singer-Avitz 2009). If the pithoi are linked to the Phoenician (trained) craftsmen, who made sketches to practice their drawing skills and who wrote letter forms and abecedaries to train their writing capacities, then the date of the inscriptions may be associated with the interior decoration of the building in the earliest usage phase.…”

Section: F) Names From Kuntillet ʽAjrud and The Evidence From The Pitmentioning

confidence: 99%

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

Frevel

2021

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The paper addresses two crucial questions of the history of Israelite religion. Did YHWH emerge in the southern steppe and when did YHWH become the God of Judah? After discussing the available evidence for YHWH’s origin in the South, the paper tests the extra-biblical evidence for the worship of YHWH in Israel and Judah and questions his widespread importance in the tenth and early ninth centuries BCE in the mentioned territories. By presenting the theophoric personal names, the hypothesis is corroborated that YHWH was significantly introduced at the earliest by the Omrides. Moving then to the epigraphic evidence, the additional evince for YHWH’s origin in the South is reviewed negatively. YHWH of Teman from Kuntillet ʽAjrud cannot prove the origin of this deity in the South. It is rather a piece of evidence that the worship of this deity in the South was not natural even in the mid-eighth century BCE. That YHWH’s true origin is in Midian, Paran, Seir, etc. remains a speculative hypothesis that is built on the tradition-history of some biblical passages and the biblical Sinai tradition. This particular feature is indeed related to the South and its struggle to claim independence for the Southern YHWH from the North. YHWH was only introduced to Judah as a patron deity of the dynasty, and that is the state of the Omrides ruling in Jerusalem.

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Section: F) Names From Kuntillet ʽAjrud and The Evidence From The Pitmentioning

confidence: 99%

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

Frevel

2021

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“…Em termos arqueológicos, o controvertido sítio de Kuntillet 'Ajrud menciona a igualmente controvertida expressão "Yahweh [/que nos guarda/] e sua Asherah" (LEMAIRE, 1984, p. 132, 140;TAYLOR, 2000;SINGER-AVITZ, 2009;BINGER, 1997, p. 97-108;SMITH, 1987, p. 333-340). No que diz respeito à religião, os estratos mais antigos da cultura israelita (norte) e abraamita (sul) estão, portanto, marcados pela presença de Asherah, deusa originalmente relacionada ao Ciclo de Baal e, em algum momento, transferida para o âmbito do culto de Yahweh.…”

Section: A Mulher Presa No Efa Como Deusaunclassified

A deusa do efa: hipótese de interdição ao culto de Asherah em Zc 5,5-11

Ribeiro¹

2014

Rev. Pistis Prax., Teol. Pastor.

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Mencionadas na sétima visão de Zacarias, em Zc 5,5-11, analisa-se o significado histórico-social da mulher dentro do efa e das duas mulheres aladas que levantam nos ares e transportam o efa e a mulher, para instalá-la em um templo na Babilônia. Interpreta-se a figura da mulher como a deusa Asherah e figura das duas mulheres aladas como personificações caricaturadas das profetizas e sacerdotisas do respectivo culto. Considera-se que a cena constitui caso de intertextualidade em relação a Ez 1; 10,18-22, descrevendo, em chave invertida, a saída da deusa do templo de Jerusalém pelo expediente de inverter a cena do translado da glória de Yahweh para a Babilônia. O(s) redator(es) de Zc 5,5-11 considera que o retorno de Yahweh para o (novo) templo de Jerusalém implica necessariamente na interdição e na expulsão da deusa – em termos histórico-sociais, na interrupção do culto a Asherah.

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Building 101 at Tel ‘Eton, the Low Chronology, and the Perils of a Bias-Perpetuating Methodology: A Response and a Proposal for the Study of All the Phases in the History of Buildings

Faust

Sapir

2021

Palestine Exploration Quarterly

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The Date of Kuntillet 'Ajrud: A Rejoinder

Cited by 3 publications

References 15 publications

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

A deusa do efa: hipótese de interdição ao culto de Asherah em Zc 5,5-11

Building 101 at Tel ‘Eton, the Low Chronology, and the Perils of a Bias-Perpetuating Methodology: A Response and a Proposal for the Study of All the Phases in the History of Buildings

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